From Thea’s Journal

VOLUME 1   NUMBER 1   April 1986

One is bewildered by the complex entanglements of the old which we realise cannot change, does not know how to, and is so massive and widespread that we feel the task is impossible. How then is the work to be done, the prophecies to be fulfilled?

The key lies in clear-seeing and knowledge. Knowledge tells us, shows us the roots of the problem and reveals the real mechanism whereby a collective karmic web is sustained. We see that each human being contributes his/her part to keep that web alive and thriving. Therefore we know that nothing of that web will change, because to change one part means to change the entire web, which is impossible since all the constituents are precisely the perpetrators of the web: each supports the other, fortifies the other’s stance, consolidates the hold the web exerts. The constituents form the periphery or the multiple – the millions of points on the circumference. To deal with any one of these points and seek to bring a change therein is ineffective for the creation of a really new world consciousness. The only way this can be done is by dealing with the centre of the web (or circle); because it is the components of the centre that determine in the first place what will subsequently fan out from that central ‘seed’ and will ultimately constitute a civilisation or a species. The centre holds the essential key to the process.

Thus to try to eradicate poverty, or violence, or whatever, is futile if one deals with the matter on the surface level of the periphery. And one always does. A Mother Teresa, for example, so compassionate and indefatigably dedicated to the poor, is really just a part of that web and in her own way sustains it. That is, all her noble work cannot do more than alleviate suffering to some extent. But, at the same time, realising it or not, she supports the old and perhaps even furthers it precisely by this compassionate alleviation. She helps to make it less painful, more comfortable, and at the same time to ease the guilt in people who have in abundance and to whom she turns for charity. This accommodates the malaise deeper into the fabric of the collective karmic web. Yet she can do nothing other than this. It is her dharma, to which she is supremely faithful, unlike many others. But the new creation requires precisely a ‘new dharma’, a new inherent seed of truth.

This is an example of a positive contribution or support to the web of the old collective consciousness, in which we can include all the political and sociological attempts to introduce change, which most of their proponents have felt they were attacking at its roots rather than by cosmetic surface alleviation. But there are the negative contributions also. Yet, in the higher vision this distinction ceases to have any value, because the only factor that emerges clearly in this seeing is that all elements, negative and positive, contribute to consolidate the consciousness-fibre of our decayed civilisation. They unwittingly conspire in this task.

And the difficulty lies precisely in this factor: What is one to do? If all our actions, positive or negative, conspire to sustain the old, how can we contribute to something entirely new that does not belong to this old network of reactionary forces, held together by a play of energies in opposing positive and negative ‘charges’?

Since the old web of civilisation arose from a central ‘seed’, it stands that a new civilisation can only come into being on the basis of the emergence once again of a central seed, but composed of elements that in their reproduction will not constitute a replay, or any fortification of the old. Rather, the seed must provide the central ‘hub’ that holds together a new web, the consciousness of a new society.

But the greatest problem we face, which has never been squarely faced before, is that the new construction must arise amidst the old. And yet, it must remain uncontaminated by the decaying consciousness. How does one shield oneself from the contamination, and at the same time contribute to the creation, the emergence of the new?

This is done first by clear-seeing. That is, to recognise the play, to look fearlessly at all aspects of society, avoiding cynicism above all, and to recognise this conspiratorial contribution in all its facets. This is easily done with regard to negative manifestations, but difficult with the ‘noble’, the ‘good’. For this reason it is an activity that requires courage and fearless devotion to truth.

The next step is to acquire knowledge concerning the elements of the new Seed, the components that form the nucleus of this new Cell, which will eventually reproduce itself and send out new peripheral forms bearing the stamp of this central seed of a new consciousness. To have this knowledge is the most precious aid of all, because it is our best protection against cynicism, despair, fatigue which overtake us when we look at and see the old web; not to be overcome by a sense of helplessness to change it in any way since the proportions are so colossal. It helps us to channel our energies positively, to avoid waste.

All of this proceeds simultaneously: the old crumbles, caves in on itself, in spite of its solid appearance – for are we not all aware that our civilisation is, in most respects, a dying one and set upon a course of self-destruction? And in the midst of this decay and collapse the new arises. At present, concentration is on the emergence of a nuclear seed. But this is now reaching the stage where expansion is possible and the new web of a collective consciousness can begin to manifest.

The most important aid along this new way is therefore a tool by which we can see this new creation arising and distinguish it from the old that is dying. This assures that we remain uncontaminated in our collaboration, that we miraculously extricate ourselves from the conspiring process of support and sustenance of the old, and that we channel all our energies into the creation and the establishment of the new.

Yet very few are capable of this type of vision or are able to discriminate; and on the basis of the knowledge, to join their energies to this endeavour. Most, while expressing a desire to bring about a change and to support the rise of the new, by their inability to recognise that very thing they aspire to, end by giving support once more to the old. It is this factor that makes the work so laborious and retards progress. It stands to reason that the greatest obstacle is thus the well-meaning, yet dated, conspiracy of the forces of good.

Bangalore, 1 January, 1986

The Power of the One


. . . In the flow of time through the Gnostic Circle, the second quarter brings to the evolutionary experience the possibility of unveiling the One in the Core. By a lived experience the immobile amidst the mobile is unveiled. Or rather, the power this condition of supreme immobility generates is released. In Volume 1, Chapter 3, a new understanding of non-violence was discussed in detail. With respect to Mahatma Gandhi’s way, the path described in The New Way may not be satisfying to some seekers, insofar as this mechanism views violence as disguised in many attitudes which the public considers to be the epitome of non-violence. But the true essence of the non-violent way is a grand reality entirely involved with Agni, the divine Child. The power that Agni represents is the power that can alter conditions in our society and bring about a control in the sphere of the multiple which gradually establishes a harmony in the periphery and draws all related elements to itself on the basis of their truth-essence. This divine Child is also Kartikeya or Murugan, Shiva’s son. Hence it is written in the Puranas that he conquers when but a mere lad of seven. How are we to understand this mythological image of a child conquering the mightiest of the Titans? The discussion that follows will throw light on the true and deep meaning of the myth. For this purpose, let us use the Rig Vedic myth as our focal point, bearing in mind that Agni and Kartikeya are one and the same Godhead.

In the Rig Veda we find a unique cosmology. The countless hymns which have been orally transmitted from teacher to disciple, and thus handed down through the aeons, describe the same cosmological process detailed in this study. It is the story of the evolution of human consciousness in the context of the entire cosmic manifestation. That is, the hymns describe the Absolute’s process of manifestation in human evolution, or the eye of Consciousness in a progressive state of awakening and affirmation. In the tale this ‘eye’ is represented by the Sun. And the field in which the awakening is achieved, the victory secured, is the Earth.

Thus at the heart of Vedic cosmology stands the Earth. She is central to that most ancient of ways. The Rishi of old left us in these hymns a taste of a perception prior to our historic times which knew the Earth to be an integral part of the divinisation of consciousness. The transformation of humankind into a divine species was intuited by the Rishis to be on this Earth and not elsewhere; and thus this grand cosmology, not denying the planet we inhabit but rather centering the entire process upon it – both the struggle and the ultimate victory, as well as the enjoyment of those boons that hard fought battle could bring – comes to us in images we all know of life as it is experienced daily on Earth.

The initial focal point of the cosmology is thus the experience of Dawn, Usha as she is called, and her white steed. The play involves hence the early rays of a rising Sun. These rays, this light, this ‘cow’ of plenty – giver of the most complete food of our world – are the coveted elements of the cosmology, and the Vedic myth centres on the struggle between the light and the dark ‘forces’ to secure possession of these most precious offspring of the Sun.

After the Dawn and the first manifestation of these splendid Rays, the struggle begins and in the Rig Veda it is presented in the form of the experience we know best, the play of light and darkness, or the experience of day and night. The revolution of the Earth on her axis and around her Sun describes thus a process that is not merely mechanical but is most profoundly psychological. The Rays that are ‘stolen’ by the dark forces, the ‘hoarders of the light’ called the Panis in the myth, are indeed both the solar rays and the more subtle but infinitely more meaningful rays of the truth-consciousness Sun. For the Vedic seer there was no difference between the two: the symbol was the thing symbolised.

‘Being still the symbol to reach through it the thing that symbolises itself, to realise the symbol, is our fulfilment’, Sri Aurobindo has written. And by these words he reveals the poise of the ancient Rishi, in whom symbol and symbolised fused at the culmination of his journey through the Vedic way. This way was the way of the human being on the road to a higher, godlike species. This is the Aryan who journeys to his home at the highest point of the cosmological Mountain, whereto he carries those mighty Rays of the Sun which he has retrieved from the Dasyus, the dark powers who exist apparently to obstruct the Aryan and hold back the progression, the evolution of this elect representative of the human race.

The Aryan, when he has reached his ‘home’ in the tenth month of the odyssey, has indeed ‘realised the symbol’. He has become the Sun. Or better, he has unveiled that Light in the depths of his consciousness-being; he has vanquished in himself the Dasyus, the sons of Diti, that formidable Mother of Darkness and queen of the night. He is thus the child of Earth, this unconquerable Aryan warrior. He is the pioneer of this new way, the way of the Symbol become manifest.

The cosmology presented in The New Way is the same as that of the Rig Veda. The images we use are identical; they concern the experience of the Ray – that offspring of the Sun. Time for us, as for the ancient Rishi, is the womb in which this play takes place. And more, it is the gestator of the entire process. It is the creator and the destroyer, the nourisher and the consumer, the Mother of Light as well as Diti, the womb of a midnight Darkness.

The periods Time marks out on our planet are thus essential to understand in their relationship to the transformation of consciousness and the process of divinisation. And in our new cosmology we have the added factor that by means of the Gnostic Circle time is rendered concrete and far less elusive. It is, moreover, the sustainer of the individual journey as well as that of the collectivity. And thus by understanding Time in the sense revealed in The New Way we are immediately brought to the threshold of a cosmic consciousness, opening up to the realisation of a harmonised One and Many.

There are four major demarcations of the solar experience in the Gnostic Circle. These are the four Cardinal points which correspond to the principal positions of the Earth with respect to the Sun in her daily rotation. They are Dawn, Midday, Sunset and Midnight. They correspond to the Zero degrees of Aries, Capricorn, Libra and Cancer respectively. Each quarter of the wheel we have been discussing thus belongs to one of these four cardinal points and expresses a particular relationship with the Sun. However, the progression is twofold, as has been described in this study. The experience of this solar essence is both involved and evolved. We can best understand this by referring to the focal point of The New Way cosmology, the Solar Line. The Descent is the process of involution of that Solar Ray. In Volume 2 this was related to the Temple and the descending Ray into the globe in the Core which represents the Earth. On the other hand the human being, the Aryan hero, rises into the Chamber from below. But in that sacred cavity of the Temple, in its sanctum sanctorum, his consciousness meets the Divine and the two fuse. The way of evolution joins involution, and thus Agni, the child who is the fruit of this reversal of consciousness and intermingling, becomes the leader of the Aryan hosts. He then, by this power, completes the journey in the evolutionary rise to the Summit.

In The New Way cosmology the experience of the Solar Line moves from Dawn to Midday to Sunset to Midnight. The human being in Earth Time however is plunged immediately into darkness in his experience. After the first rays of the Sun bathe his rising eye of consciousness, rather than follow the path of the Gods he must journey through the dark and labyrinthine corridors of the Titan stronghold, the ‘path of crookedness’ as it is called in the Rig Veda. First he encounters Diti, that mother of the midnight Darkness. This is the Cardinal point of Cancer. In the Vedic symbolism it is the cave/womb that has swallowed the light, the Rays of the Sun. The Earth’s rotation on her axis has produced this terreo-cosmogonical phenomenon. Time has consumed the light; time must also make it manifest once more. Thus the next point is sunset, 0° Libra and the mellow rays are perceivable once again. But at that point the reversal is demanded, whereby the further progression in and of Time transforms that point in the wheel to the experience of Dawn. That is, by giving birth to the divine Agni in the depths of his consciousness, the Libra threshold is transformed from the experience of the setting Sun to that of its rise. Thus the Divine is made manifest on Earth, in the evolving consciousness of the human being and by experiencing this reversal, passage to the fourth Cardinal point is made possible. The journey does not end in Scorpio; Diti does not consume the creature she has formed in her womb of darkness, but rather she allows it to continue the journey and to reach the true Aryan home in Capricorn.

What is the secret of that great Reversal then? How does it become the Dawn and cease to signify the setting Sun, which then makes of the cave of Scorpio the tomb of the light, physical and otherwise?

It is when the plunge into the inner universe is effected and what is without is realised within. The ‘fulfilment’ Sri Aurobindo writes of is thus this colossal experience of the inner universe, whereby the individual creates or unveils in his or her own innermost dimensions what is symbolised outside. The cosmology of The New Way hence details all the stages on the way to this sacred experience. It details the process for the individual no less than for the collectivity. And the language it uses is the same as the Vedic Rishis: the harmony of the cosmos and the progression of Time centred on our planetary home, Earth.

However, to follow this way means to accept and not to reject the Earth. Hence in view of the Earth-centeredness of the supramental manifestation, the new way departs from others, precisely because Diti, the queen of night, has lulled the eye of human awareness into so deep a sleep that man cannot see what is closest to him. He cannot see the light of his own planet. He cannot realise that what he searches for in nirvanic voids and transcendent heavens he must know and manifest here. Because as an Earth being, as a child of the Earth, there is nowhere else for him to experience this heaven but here. The Aryan brings about the marriage of Heaven and Earth, on his very own planetary home.

Time thus devours the Light, the rays of the Sun. But it is time itself that forces its re-emergence. Hence we cannot escape Time on this Earth we inhabit and thereby hope to reach the summit. We must use Time for the task. However, this entails a discovery of the means by which what is perishable must be made imperishable. We must experience the alchemy of transformation whereby the Immortal is born in us and redeems our mortality.

Various stages in the core realisation assist in the reversal process. First there is the experience of the Dawn, as it were. It is the early rise of the Dawn Goddess. Rays of light, particles burst forth in a formidable, a dazzling display of energy. These are thrust into the atmosphere of our consciousness. Or rather, by our plunge into the Earth dimension at birth, we become these very particles of consciousness-force. All is, however, a chaotic and riotous burst of the solar essence, the great dance of Shiva. We discover our solar essence; we are the Sun. This is our inner Dawn.

Thereafter, a deeper level in the experience must be reached. This first dazzling chaos, which reveals to us our inner universe and hence our sublime completeness or the wholeness of all our parts, must be made a cosmos. Out of the initial inner explosion the alchemist must commence to create his system, his solar world. It is then that the Core in its fullest dimensions must come into being. The divine Child must be unveiled, for he is the One who binds, the magnetic power that forces the experience of integration of all the parts and obliges them to accept the rhythm of the inner Sun and to experience harmony of the unity and the multiplicity. This in the Gnostic Circle time journey is the realisation of the second quarter and the 3 Point. It is the quarter of the Midnight Darkness, for precisely when one has plunged into the most profound depths of the manifestation one encounters that tiny particle of Light, that luminous Ray coveted by titans and gods which Diti holds in her womb. She is the cave of the Past. She consumes and loathes to release her prize. But the pioneer of the new way will oblige the Mother of Darkness to become transformed into the Goddess of Light.

When the initiate has succeeded in giving birth to Agni in his core, how does this translate itself in the experience of life, as an individual and as a member of society, on Earth, not elsewhere?

The answer to this is the great secret of Salvation – individually and collectively. This realisation discloses the mechanism whereby all elements, those positive as well as negative, are made to serve the purposes of the One, or the new way of the supramental Sun. The structure of the atom reveals the mechanism. When the individual experiences the tiny ‘seed’ in the innermost core of his being, and when this has become an active ingredient in his evolution of consciousness via the attainment of perfect equilibrium, of a perfect balancing of the two universal axes, contraction and expansion, he becomes a whole and complete System. He has unveiled the Gnostic Circle in himself and integrated all its parts. At that point all the particles combine to serve the purposes of the Seed, just as in nuclear physics we see that negative and positive elements do indeed harmonise in that infinitesimal universe and by means of complementation they succeed in recreating in microscopic dimensions what is seen in the macrocosm we inhabit as a superb harmony.

The world in which we live is a world of light and shadow. And we must accept that world as our field of yoga, our very own Kurukshetra – where we fight the battle and where we win and enjoy the victory. Thus all the elements have to be integrated if we accept this field and desire to make of our system in evolution a cosmos and not a chaos.

In the ancient Vedic way the Rishi was precisely engaged in the creation of an inner cosmos, a universe whole and complete. Hence like the new way, which moves along the lines of the supramental yoga, the Rishi evoked the elements of this very cosmos he inhabited. But we are made aware of the extent to which the human being has departed from this Earth-centred vision by the fact that latter-day scholars have unanimously labelled those great initiates ‘nature worshippers’, with the connotation of pagan and of course ‘uncivilised’, or primitive. This was not only the judgement of Western scholarship but Eastern as well, in view of the influence the West exerted on India during the colonial period. However, even prior to this experience, India had lost the key to her ancient way when the cosmos was viewed as a disturbing element in the individual’s quest, when the Mother was seen only in her aspect of darkness and became in the seeker’s consciousness nothing but the shadow of a higher truth that transcended her.

Science worships the Mother. But for science too the worship is blind and ignorant. It has created the whore of Babylon who is none other than Diti of the Vedas, who consumes and smothers, who hoards the light and by the power of inertia accumulated in this stifling embrace pretends thereby to destroy the races of Earth. However, the new way rises. The Aryan warrior is a fact we cannot ignore. Aditi is, and her realm stands above Diti’s. Her point in the Gnostic Circle is Capricorn, in direct opposition to Cancer, the realm of Diti’s midnight
darkness . . .

The Gnostic Circle is not fragmentary, hence Cancer and Capricorn must be seen as complementary poles and Diti and Aditi as two aspects of something in itself whole and complete. This wholeness is reflected in the entire wheel. In the Rig Veda the various segments of the Gnostic Circle are expressed as powers, divine and anti-divine, light and dark, and so forth. The light powers are the Gods, the offspring of Aditi. But these divine elements accomplish their task within the same field that the dark forces carry on their labour of obstruction.

As we are aware, this is exactly the condition of our endeavour. Throughout these volumes the true state of our world has been described, and thereby the initiate is made aware that today, no less than in aeons past, the battle must be waged in the midst of the very conditions we seek to transform but that are the powers of a very great Mother of Inertia. And indeed this must be so, because our world is a paradise of harmony of all the parts. It is hell when vision is fragmentary, when the eye of consciousness sleeps, when light and dark are not known to be complementary powers, each fulfilling the one goal, though one positively and the other negatively, yet still a part of the same labour. Above all our world is a hell when we have not known the womb in which all this has its play. When we have not known Whole Time and the full journey. When our eye of awareness succumbs to inertia and accepts a continued sleep in Diti’s realm of the past, cut off from the whole, living as the living dead in the kingdom of Pluto, an underworld of darkness.

The Whore of Babylon is a formidable reality of our times. She has accumulated such power, such colossal quantities of ‘time energy’, that we stand before her gaping mouth hypnotised by her might and ready to be consumed. The whole of our civilisation is food for her insatiable appetite.

Yet it must be pointed out again that the Whore is not an isolated figure of a play in a private theatre. She is nestled in that same womb of Whole Time. Hence the energy she hoards, more colossal now than ever before, is itself within that total movement of Time. The significance is thus that, by a particular mechanism of which time itself is the creator, the power she has so laboriously accumulated must find its way out of her womb and ultimately serve the new creation of which she is mother no less than Aditi. Indeed the principal characteristic of Diti and her sons is a divisive eye, a fragmented consciousness which does not permit them to see their true role and the service they render to the rise of a new world.

The quantity of energy Diti hoards at present is thus more formidable than ever before. It is such that, by the universal character of the movement the Earth now fosters, it can annihilate the entire planet. But what does this show us? It reveals to one who sees the full scenario and perceives the true roles of all the actors that it is precisely this factor of unprecedented destructive power which indicates, more than any other aspect of our twentieth-century life that the time of the new  way has come. And that the new creation being fostered by all powers – the dark no less than the light – is a child divine, herald of a race of supramental beings. We stand, as a civilisation lost yet hopeful, at the gates of Heaven . . .

The question is, how can we experience the release of power Diti (or the Whore of Babylon) holds in an orderly, controlled fashion, whereby it serves the purposes of the new creation, invincible as it is and therefore immune to the experience of destruction? Moreover, we understand that the energy thus hoarded is indispensable for the rise to the Capricorn summit – nay, it is known to be precisely the power which is used for the accelerated advance of our times. The mechanism reveals that if the experience is complete it is Diti herself who is seen as the favoured instrument of the Supreme in that, by holding back on the basis of inertia and resistance, she nurtures the very energy in her magical accumulator which the children of Aditi may use to reach the summit. And in this action Time is her tool: Time restrains, Time gestates, Time releases.

It is a cosmological phenomenon we are living. The Aryan warrior, male and female, performs this magical alchemy for the Earth in his or her own consciousness-being. The occult physics revealed in The New Way is the method whereby control of all the parts is secured and everything then becomes the instrument for the Birth.

Patrizia Norelli-Bachelet
Excerpted from The New Way, Volume 3, Chapter 18

The Comet of Immortality


Nothing can arise from Nothing. Asat, nothingness, is a creation of our mind; where it cannot see or conceive, where its object is something beyond its grasp, too much beyond to give even the sense of a vague intangible, then it cries out, “Here there is nothing”. Out of its own incapacity it has created the conception of a zero. But what in truth is this zero? It is an incalculable Infinite.

Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision’s limited range.

For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

God is everywhere and wherever God is, there is Light.

Sri Aurobindo, ‘The Web of Yoga’
CE, Volume 17, page 48

, the comet of immortality, is the name I have given to Halley’s Comet in its twentieth-century appearances. The last visit it paid to Earth was in 1910, just at the time that Sri Aurobindo finally left political life and settled in Pondicherry to begin his real mission. British India then was in great turmoil. A process that had begun a number of decades before started to take a more defined shape. But it is a process in which we are still involved. Indeed, these past few decades since the nation attained independence have merely provided an impetus, an acceleration of what was set in motion in 1857, the year of the Sepoy Rebellion.

I have often emphasised in my writings that the 90/99 year cycle is very significant in a process of transformation in which a harmony of spirit and matter is sought (see, Symbols & The Question of Unity, ‘Transformation of the Body and the Cosmic Rhythm’, 1974). In The Vishaal Newsletter of October, 1985, this cycle was discussed with regard to the Indian National Congress and its 90th birthday in 1975, initiating the important 9-year cycle to its 99th birthday in 1984; the very time that Rajiv Gandhi won the national elections for the Congress with an unprecedented majority. Likewise, India has known another 9-upon-90-year cycle that may be considered perhaps the most important in her long and ancient history. This began in 1857. At that time the nation entered the ‘final round’ in a process that was to result in the birth of the new India (see, The New Way 1&2, page 191ff.). Thus, 90 years after 1857, independence from Britain was attained. Yet that independence year, 1947, was in itself the start of another significant cycle, – the 9 years to complete the full 99 in 1956. With this latter, a ‘new body’ was formed; or, to be more precise, – a seed.

As students of Sri Aurobindo’s life and works are aware, 1956 was the year of the long-awaited Supramental Manifestation. Thus those final nine years from 1947 to 1956 brought into being a ‘condensed seed’ which from then onward was to evolve, expand, extend itself outward. That seed or nucleus is the heart of a new world. Sri Aurobindo has discussed the idea of a seed of this nature coming into being when in 1920 he put out a call to the youth of India:

‘Our call is to young India. It is the young who must be the builders of the new world, – not those who accept the competitive individualism, the capitalism or the materialistic communism of the West as India’s future ideal, not those who are enslaved to the old religious formulas and cannot believe in the acceptance and transformation of life by the spirit, but all who are free in mind and heart to accept a completer truth and labour for a greater ideal. They must be men who will dedicate themselves not to the past or the present but to the future. They will need to consecrate their lives to an exceeding of their lower self, to the realisation of God in themselves and in all human beings and to a whole-minded and indefatigable labour for the nation and for humanity. This ideal can be as yet only a little seed and the life that embodies it a small nucleus, but it is our fixed hope that the seed will grow into a great tree and the nucleus be the heart of an ever-extending formation. It is with confident trust in the spirit that inspires us that we take our place among the standard-bearers of the new humanity that is struggling to be born amidst the chaos of a world in dissolution, and of the future India, the greater India of the rebirth that is to rejuvenate the mighty outworn body of the ancient Mother.’

‘Ourselves’, CE, Volume 16, page 331

This brief paragraph is so pregnant with prophetic import that with it alone we can arrive at a thorough understanding of the path that lies before us, as valid today as when it was written in 1920. For that ‘seed’ does exist, though when Sri Aurobindo wrote these lines its formation was merely in the initial stages. Today, after more than 60 years, we are in a position to reveal not only the existence of such a nucleus but to discuss with precision the mechanism by which the inspirational power contained in that seed spreads outward and encourages the development of not only a new India but of a new and transformed Earth, in an ‘ever-extending formation’.

For the birth of a new India is not exclusive and restricted to India alone. Sri Aurobindo had seen that a light was to be born in the East that would serve as the inspirer of a new world order. One of the essential prerequisites of such a transformation is evidently a consciousness that no longer sees a planet divided into hemispheres, blocs, countless individual nations; and then regions and states therein. True, our world is a world of harmony of the one and the many. But the multiple can only express itself, realise its fullest potential and contribution to the whole, when it has perceived itself as an integral part of the greater Earth.

The truth of the new world that is being born is the one Earth. This was the process that began to acquire a more precise form from 1857, the seed of which was fully consolidated by 1956, 99 years thereafter. But all along the way in this span of a century, there have been significant events occurring at precise moments that provide us with a coherent pattern or web of time that we can ‘read’, as an astrologer reads a horoscope. Among these important happenings there are the appearances of certain comets during this century. In past writings on the subject, I have discussed two such comets. One is the article, ‘Language of the Universes’ (Symbols & the Question of Unity), and the comet was called Kohoutek. The other was an unpublished piece entitled ‘Comet West’ (1976). Now, with the reappearance of Halley’s Comet for the second time in the same century, we can close the arc constituted by the timely appearances of these three ‘beings of light’. By pointing out certain facts concerning each appearance, it will become evident to students of cosmic harmonies that not only do comets carry a special message to the Earth, but that in order to understand these messages one must have a particular key of knowledge as one’s guide, a backdrop on which to lay the astronomical details of the comet’s appearance.

The main factor, however, is an enlightened understanding of time, – what I have sometimes called the harmony of gnostic time. Indeed, the most significant aspect of comets is the time cycles they embrace in their orbit of the sun. A vision of unity can help one to decipher the message they bring, and can show that several comets may be part of one ‘family’, we may say, each one collaborating in a common goal, adding a part of the message that is conveyed by the unified vision of that cometary family. In the case under discussion, we are interested in analysing the intermeshed appearances of three comets, whose unified message culminates now with the return of the Comet of Immortality, Amarketu.

Let me provide a precise example of this unusual phenomenon. In 1973/74, during the all-important winter solstice, the Earth eagerly awaited the appearance of comet Kohoutek. Students of the Mother’s work will note that the arrival of Kohoutek accompanied the Mother’s passing. The entire period of its monitored approach to Earth and the Sun covered 9 months from the time of its initial sighting. Within that same period and also following a perfect 9-month cycle, the Mother prepared to leave her body. Indeed, a process that began on her 95th birthday – 21 February, 1973 – was completed exactly nine months later, when, on 20 November, she was placed in the Samadhi where Sri Aurobindo’s body lies. The Mother’s ‘light’ may be said to have withdrawn from the Earth, much in the same manner as the light of Kohoutek withdrew and failed to provide the spectacle that Earth-beings were so enthusiastically awaiting, – precisely during the solstice that from very ancient times has been known as the Festival of Light. In fact, on 5/6 January, the traditional date of the Epiphany (‘the appearance of the light’), Kohoutek disappeared, having been seen and photographed by only three astronauts, equivalent to the three magi who visited the divine Child on this same date as legend tells us. The rest of the Earth saw nothing of Kohoutek, however.

These appearances and cycles are directly related to the Mother’s Temple in a most remarkable manner. However, this should not surprise us insofar as that Temple is itself a synthesis of cosmic harmonies that one can read like a book, consonant with the very highest traditions of sacred architecture and geometry. Thus, during the 9-month period of Kohoutek’s approach and the Mother’s withdrawal, the knowledge of the Temple was also in its initial stages of consolidation. In October, 1973, in fact – one month before the Mother’s passing – the magical key of the Gnostic Circle came to me, the key of the harmony of gnostic time that would allow me subsequently to unravel the secrets of the precise measurements that the Mother gave of her Inner Chamber. Prior to this revelation those measurements remained a mystery. But the circumstances surrounding the approach of Comet Kohoutek were not unlike the circumstances surrounding the ‘approach of the knowledge’. Indeed, in its initial stages the latter too remained a vision enjoyed only by a few, an elite as it were, just as Kohoutek was seen and recorded only by the three ‘astronaut-magi’.

However, as indicated in the previous Newsletter, during the several years before her passing, the Mother occultly passed on this new body of knowledge. Not via a mediumistic-type transmission, it must be pointed out. Rather, she planted ‘seeds’ which then flowered in the consciousness in the form of yogic experiences that then gave forth this new body of higher knowledge in a steady, uninterrupted and coherent development. In October of 1973 the Mother’s inspirational action reached a decisive culmination when, just before her passing, the final element was provided to bring into being the Gnostic Circle.

Thereafter, in the first five days of January, 1974, I began writing The Gnostic Circle, the book in which this key is detailed. In the course of the following nine months, during which time the book was completed, the laws of correspondence unravelled by this key led me to understand the central role the Mother’s Chamber plays in the larger context of Sri Aurobindo’s work. But Kohoutek was indeed accurate in its message of unfulfilled hopes for the Earth: the light that I had seen and sought to establish as the means by which fundamental decisions would be taken for the Temple (and by consequence for the City), in particular regarding the implementation of the Mother’s original plan, failed to impose itself. It too remained the coveted vision of just a few.

Yet a few, a handful, is all that is required to secure the victory; and Kohoutek was only one piece in the larger mosaic of cosmic harmonies – even as the Mother’s passing was one step along the way, yet essential to the fulfillment of the total Vision. For in her passing, the nectar of immortality was handed down, and the third phase in her work was given the final thrust it needed to set it definitely on its way.

However, the years following Kohoutek’s disappointing visit were indeed disappointing. And the knowledge that descended in 1974 concerning the Temple, as recorded in The Gnostic Circle, failed to secure the re-adoption of the Mother’s original plan. The situation was in fact quite dismal. Yet, 1974 was merely the beginning of that descent of knowledge, and 1976 brought the conclusive breakthrough. Interestingly, 1976 also witnessed the unexpected, brilliant appearance of another comet, called West. So perfect was the synchronisation of the appearance of these cosmic bodies that Comet West came at exactly the time of this spectacular breakthrough, providing perhaps the most awesome confirmation via physical phenomena that this work has ever received, as I shall describe anon.

Comet West was no disappointment for the Earth, though its unexpected appearance was the reason why it aroused no great enthusiasm on Earth. However, during the two weeks or so that it was seen by the naked eye, many of us were granted the vision of the Comet in the early morning hours, poised beside a radiant Venus, the morning star:

‘I saw the Omnipotent’s flaming pioneers
Over the heavenly verge which turns toward life
Come crowding down the amber stairs of birth;
Forerunners of a divine multitude
Out of the paths of the morning star they came
Into the little room of mortal life.’

(Savitri, Book III, Canto 4)

These lines introduce Sri Aurobindo’s description in Savitri of the new creation. Likewise, Comet West brought the message of that same advent, for at the very time of its appearance beside the morning star the breakthrough came concerning precisely this new creation, and all the knowledge contained in the first and second volumes of The New Way began to flood the being in a glorious vision that took a period of approximately ten days to be completed – spanning in fact the entire time that Comet West was visible in the heavens. This breakthrough began on 12 March, 1976, and in large part was completed by the March equinox, when the full Solar Line was revealed, a line that consists of four members. Interestingly, nay amazingly, right then Comet West’s nucleus split up neatly and precisely into four circular parts. I reproduce here the photographs of this spectacular synchronistic happening, which reveal the extraordinary interconnection of events in the womb of gnostic time, and the oneness of the Consciousness that guides this work, the destiny of Earth and the happenings in the universe that surrounds us. The Divine Mother speaks to us through all the elements of her cosmic Body. And she speaks in a special and most precious way through these Messengers of Light.


Photo courtesy of New Mexico State University Observatory.

Comet West appeared in the 76th year of this century. Let us see what this fact reveals, for we know that Halley’s Comet has a cycle of 76 years. Therefore, might it not be connected to West in some way, via this harmony of number-power and time? To explain the connection I must dwell to some extent on the knowledge that descended during those days of West’s appearance; that is, the revelation of the fourfold nature of the Solar Line. Four are its members, just as West indicated when its nucleus split into four parts – for that is precisely the significance: the nucleus of this Consciousness-Cell, the progenitor of the new creation, consists of four parts. I have often referred to this organisation of the Supramental Manifestation as a nucleus in fact. But the number 76 concerns the final member of the fourfold Line, the Fourth Power – even as the number 76 equals 4 by the Mathematics of Unity (7+6=13=1+3=4).

The knowledge that came in such glorious streams during those days of March 1976 was centred exclusively on the Mother’s Temple. The very special element that came into being then, or that was unveiled to the inner Eye, was the exact structure of the Temple’s most sacred part, which I have called the Core, consisting of a Globe and a Pedestal. (See the Frontispiece photograph of The New Way 1&2.) The Mother had seen this Core and had given the precise measurement of its Globe (see, Appendix I, The New Way 1&2). But she did not specify the measurement of the Pedestal. However this was immaterial, insofar as the only measurement needed to construct the Core properly on the basis of sacred geometry was the Globe’s diameter. With this in hand, provided by the Mother, the discovery of the exact proportions of the Pedestal came in a process of simple geometric construction. Yet though the geometry was a simple matter, the revelation this construction brought was utterly overwhelming and of the utmost importance for the future of Sri Aurobindo’s work. In fact, that Core construction, executed according to a thorough knowledge of sacred geometry and based on that key measurement the Mother gave for the globe – 70 cm – provided us with the revelation of what has come to be known as ‘Sri Aurobindo’s Secret’. That is, the time of his rebirth, coupled with all the details of what that birth would signify in the future course of his work. It brought the coveted knowledge of the fourfoldness of the Solar Line and the part that Sri Aurobindo’s rebirth would play therein, in particular with respect to certain hitherto unrevealed laws concerning the occult properties of matter and hence the future evolution of the species. An intrinsic aspect of this revelation was the new light it brought concerning the sacred Pranava – OM, whose triune body gives forth the One, or the Fourth Power.

All of this transpired in 1976, and via Comet West a connection was drawn to Halley’s Comet whose cycle is 76 years. The use of a very special device of sacred geometry brought into being a hitherto undetected 20 cm in the Core of the Mother’s Temple, veritably its ‘hidden manna’. And miraculously, these hidden 20 cm are exactly 1/76th part of the measurement of the Solar Ray (1520 cm) whose light descends perennially and fills the Globe, and which the Mother called ‘the symbol of the future realisation’.

I have pointed out the relevance of this number and time cycle, 76, throughout The New Way. It is especially connected to Sri Aurobindo’s work for India and her unification and process of integration. But not limited to India solely. For indeed, Sri Aurobindo prophesied the fuller nature of this work that would be epitomised in this magical 76, when in his 76th Aphorism he wrote:

‘Europe prides herself on her practical and
scientific organisation and efficiency. I am
waiting till her organisation is perfect;
then a child shall destroy her.’

(See: The New Way 1&2, Appendix II)

That ‘child’ is the fourth element, whose integration into the fourfold Solar Line came exactly during Comet West’s appearance in March, 1976. But there is more to this revelation in which matter and spirit join to provide the confirmation we seek, based on just such a union. This Fourth Principle of the Solar Line is the same godhead referred to in The Revelation of St. John as ‘the Conqueror’, and, more interestingly, as Shiva’s son Kartikeya or Skanda, whose vehicle, tradition tells us, is the Peacock. Thus, true to this remarkable synchronism I am describing, scientists referred to the tail of Comet West precisely as ‘a peacock’s tail’ (Nigel Calder, The Comet is Coming!, Viking, 1980).

Now Halley’s Comet has reappeared – for the second time in this century. Its first appearance, as mentioned, coincided exactly with Sri Aurobindo’s retreat to Pondicherry on 4 April, 1910. I must point out that the Mother considered this date sufficiently important to request that the entrance to the Temple be aligned with the rising sun on 4 April. (Whether or not this alignment has been maintained in the building under construction in Auroville, I do not know. But since everything else has been altered in the plan she gave, it is unlikely that this has been respected. Furthermore, there is no point in respecting one item and discarding others. Such treasures of sacred architecture are distinguished precisely by the unity of their design and measurements, which forbids a selective adaptation.)

A significant point in this analysis resides in the fact that Halley’s Comet has appeared twice in this century. True, there may be other comets paying a double visit to the Earth during this period, but it must be pointed out that there is only one comet that has overwhelmingly captured the imagination of the inhabitants of this planet. And this is unquestionably Halley’s. Moreover, the sighting of this particular comet in 1682 by Newton’s contemporary, Edmond Halley, is what inspired a decisive breakthrough in the calculations that permitted an exact prediction of Halley’s return 76 years thereafter. Indeed, confirming those calculations, the comet did reappear as predicted, thus opening a new era in cometary knowledge. Therefore, it may safely be said that Halley’s Comet is no ordinary messenger of light. It is, in a sense, the father of the line. Accordingly, it occupies a special place in our studies, insofar as it introduced a new era in the perception of cometary phenomena. It is equivalent to the breakthrough the pioneering voyages that Christopher Columbus’ discovery of the Americas signified for humankind. It is quite likely that there were voyages to the Americas prior to his during the 1490s – as, for example those of the Nordic seafarers centuries earlier. However, the Nordic voyagers did nothing to integrate their discoveries into the vision of the Earth’s conformation then in existence, with all the subsequent consequences an expansion of that nature would have engendered in the civilisations dominating the world at that time. Columbus’ voyages may not have been unique and perhaps ought not to be considered the first; nonetheless, they alone carried the collective eye of humanity across a certain threshold and introduced a decisive expansion, serving in a sense as a gateway not only to a physical new world but to a new world consciousness, the foundation of our actual civilisation.

The same may be said of Halley’s Comet in its 1607 monitored appearance. Prior to that we know that others had recorded the visit of this particular comet on countless of its passages; but these observations remained isolated. It was only when Halley returned, and fulfilled the accuracy of the predictions, that this phenomena took a special place in the fabric of the Earth’s collective consciousness. Therefore I state that Halley’s Comet is no ordinary messenger, and the light that it brings is no ordinary substance. Its message is the word of Immortality, like the sacred nectar that arose in the churning of the Milky Ocean, the great ocean of our System’s Time, as the Puranas record. In this context, comets can figuratively be seen as the countless treasures that arose in the great churning of the Milky Ocean – our Milky Way – in which the sun of our system is Mt. Meru, the churning stick-axis around which Vasuki, the serpent symbolising the power of Time, is wrapped. We are told that poison arose as well in that great labour, the fumes exuding from Vasuki’s mouth, which the Asuras were obliged to imbibe because they were holding its head. Accordingly, tradition, legend, superstition – and even science – all record the belief that the comet’s tail holds nefarious gases which, if brought into contact with the Earth by some mishap of orbital synchronisation, would produce untold disaster for the inhabitants of this planet. To this day scientific speculation continues concerning the possibility of such a collision occurring in the future, or even having occurred in the past and perhaps being responsible for the disappearance of the dinosaur population, for one. But as if to give even more validity to the Puranic myth, science tells us that comets leave particles of dust in the trails they blaze while orbiting the Sun. This remains in our system, and therefore as the Earth journeys in her own orbit of the Sun, she periodically passes through this ‘dust’, – re-inseminating herself, as it were, with this nectar from the great churning.

What is that substance? It is not that the substance of Halley’s Comet is itself that nectar, let us be clear, but simply that a harmony of Time is the main feature of our solar system; and comets, like all bodies orbiting the Sun, conspire to unfold the significance of that harmony, to render it intelligible to our perceptive awareness. And thereby all the phenomena of our world speak to us as a living oracle, a sacred book of revelation. In this consciousness, a consciousness that is imbued with a sense of unity, of oneness, the great vision of the Vedic Rishis can be appreciated, who chanted the glories of Usha, the Dawn Goddess – those first rays of the Sun: ‘Now perceptive vision has broken out into its wide dawn where nought was before…’ (Rig Veda, I, 124.11).

This ‘perceptive vision’ is equivalent to ‘the new Seeing’ I have described throughout this work, a seeing in understanding. It is superbly captured in the Mother’s Temple, an architectural model of this perceptive vision wherein all elements of the design converge on a luminous central point, the Globe of the Core, which precisely represents the Vedic Dawn Goddess of the perceptive Vision, an aspect of Earth herself.

It is the new Seeing that is the seed of the new creation. And how beautifully we can turn to the Veda once more and find confirmation of this vision, for Usha is said to lead in Agni, in the form of a White Horse. Agni (Skanda) is that Fourth Power, the fourth of the Solar Line. In the Temple he is represented by the Pedestal that upholds the Globe, just as the White Horse (Agni) is Usha’s own carrier who ‘upholds her’.

In 1976 this new creation unveiled its true place in the vision Sri Aurobindo gave to the world. And like the other phenomena under discussion, his work, the nectar that he brought to humanity, the truth-conscious message of a divine life for the planet and her civilisations, crossed a decisive threshold. It was in that year that the vision he gave matured and revealed its fourfold and hence indestructible nature, – at the very time that Comet West also became fourfold in the heavens.

It goes without saying that this happening remained unknown until considerably later. For my part, I saw the photographs of the comet’s nuclear split only in 1985, – that is, nine years after the event. The first photo with the Comet’s nucleus intact bears the date 8 March; parallel to this, my own breakthrough in knowledge was yet to start. But it did on 12 March, and consequently the second photograph with that date shows a beginning of the separation: the splitting up was in its initial stages. By the time the photograph was taken revealing the distinct fourfold nature of the Comet’s nucleus, 18 March, the knowledge of the fourfold Solar Line reached a pinnacle. The process was largely concluded by the equinox. Likewise, the 24 March photo of Comet West shows the parts disintegrating. In addition, I would like to point out that Comet West is the only comet I have ever physically seen in the heavens.

For the layman it may be difficult to appreciate what this enhanced fourfoldness signifies in the context of Sri Aurobindo’s revelation of the Supermind. Therefore, in order to facilitate an understanding of its central importance, let me illustrate the matter by pointing out that Sri Aurobindo had seen the Square to be the symbol of Supermind, a geometrical form which is fourfold in nature and whose numerical value is 4. In consequence, we ought not to be surprised to find that his own symbol, here reproduced, bears precisely a square in its centremost portion. But there is more data conveyed in this centre-square than just its connection with the number 4 and Supermind. And this data also serves to confirm the knowledge that comprises this new cosmology, – the basic formula 9/6/3-0/1.


I have often described this fourfold equation as the formula of the Supramental Manifestation. In Sri Aurobindo’s symbol, drawn according to the very precise instructions given by the Mother for its accurate geometric construction and design, we find that the petals and leaves of the central Lotus, symbol of the Avatar, are exactly 9, 6 and 3 in number, in the correct descending order. This was not a haphazard ‘coincidence’, but was a carefully arranged method to preserve the Knowledge and to allow his very symbol to convey the essential details of his mission and the truths to be revealed at a future time on the basis of the supramental gnosis.

The fourfold essence of the Supramental Manifestation is conveyed in the encompassing square, a symbol of Supermind. Indeed, it is when the powers of 9, 6 and 3 come into being as a triadic, unified manifestation that the reversal can take place and the subsequent 0 in the descending order gives forth the number 1. That One is then the fourth in the line of incarnations whose lives and yogas unite to produce the nucleus-seed of the new world order and gnostic race. It is on this basis that the ‘squaring of the circle’ is achieved, the mystical geometrical problem that has had such a profound hold on seekers since time immemorial; for example, on no less a luminous consciousness than Leonardo da Vinci. Sri Aurobindo’s symbol passes down the precious formula that reveals the deepest truths of this inspiring mystery of sacred geometry: 9/6/3 – and the fourth power of the One.

The nectar that Comet West brought in 1976 was thus consumed and the result was the spectacular discovery of ‘Sri Aurobindo’s Secret’. Now Halley’s Comet returns in the same century as its last appearance, even as Sri Aurobindo has made two appearances within one century, in order to square the circle – or to root the truth-consciousness in the Earth – by himself providing the Fourth Power in the descent, to thus complete the fourfold nature of the Supramental Manifestation.

In 1910 Sri Aurobindo began his work in Pondicherry. In that incarnation it was the permanent base of his work, and remained so until he left his body in 1950. Now, with Halley’s second appearance a new base has come to serve as the seat of the last phases of the fourfold Descent. The two happenings have been synchronised with the usual precision, the essence of this ‘new perceptive vision’, insofar as it is precisely at the time of Halley’s second coming that land is being acquired to serve as the new base. And I have named the comet Amarketu, for Immortality is the essence of the power of the One, the Fourth of the Solar Line, or the Immortal among mortals. Thus Amarketu’s first closest approach to Earth this time was on 26/27 November, 1985, the very day that in 1926 the Mother called Immortality Day – or the exact midway between the dates of her passing and Sri Aurobindo’s; it is as well the date of his return.


The sort of analysis I have made regarding comets is anathema to science. Recently I have had occasion to read a book entitled Perfect Symmetry, the Search for the Beginning of Time, by the scientist Heinz Pagels. Its final chapters once again reveal the great chasm that exists between science and other approaches to truth. Pagels insists upon maintaining a separation between one’s spiritual and religious beliefs and one’s scientific enquiry. He remarks that all truly great scientists have scrupulously adhered to this separation, for not to do so, according to Pagels, would defeat the very purpose of such enquiries. He maintains that all spiritual and religious experiences introduce an element of subjectivity, while science aims wholly at objective knowledge.

After reading Pagels’ ideas on the subject, more strongly than ever I realise that this is perhaps the greatest failing of science; the split that it encourages in the name of objectivity – science on one side, spirit on the other – with the ultimate result of a denial of life’s most essential attributes. In perceiving the deeper strata of existence where real causation lies, the approach of science appears entirely restricted to the surface phenomena; and because of this even that superficial layer is not understood properly, precisely because this separation is encouraged.

Pagels seems to lean toward the view of a universe essentially without purpose. It is interesting to note therefore that in his book he emphasises in his purview of the latest speculations concerning the origin of the universe that creation arose out of nothing. He describes the latest mathematical concepts which are able to prove that space, time and matter arose out of nothingness. But if nothing is the foundation of our world, it is evident that we can find in it no meaning. Philosophically this is the only conclusion we can reach: a foundation of nothingness can only give rise to substances of illusion, intrinsically unreal and hence purposeless. Indeed, Pagels is in the best of company in his postulations, insofar as many branches of spirituality also proclaim that nothing is the highest truth. Moreover, spirituality for the most part endeavours to maintain the same dichotomy that Pagels encourages in his quest for truth.

Though science has indeed provided revolutionising insights into many natural laws, it is still far from discovering not only the origin of creation but also its very purpose in being. In this article I have sought to present a new view of one particular cosmic phenomenon. This will call down upon me the ridicule of the scientific community, without a doubt. But such a dismissal does nothing to answer certain questions and provide a logical assessment of the undeniable fact of synchronicity; and, as the above description of my contact with certain comets reveals, it is the oneness that encourages a union of microcosms and macrocosms at particular, special points in time that conspire to reveal creation’s great purpose.

There are numerous dimensions to our world. Science deals with only the surfacemost of these. The human being is usually caged in a very small portion of these dimensions, which close out the enormous range of possibilities that are his birthright. If one’s consciousness is widened by the practice of yoga, one is brought to exceed one’s limits, extend one’s boundaries; then a host of such synchronistic harmonies begin to manifest and our life is suddenly revealed to be an integrated part of not only the phenomena surrounding us on this particular planet, but a part of the entire cosmic harmony – for oneness is the field of this interconnection. It is only then that the sense of it all – microcosmically and macrocosmically – begins to unveil itself. For the understanding of that great Purpose requires the collaboration of a conscious, seeing Eye. And this is, basically, the purpose of human birth: to provide just such an ‘eye/I’.

Thus the two can never be severed in the real pursuit of truth: the observer and the observed. In physics, measurement is thought to disturb the phenomenon under observation. But is this the whole truth? Certainly not. There is a Golden Rod, a Divine Measure, which is the secret key to discover objective truth in which a synthesis of God, Cosmos and Humankind emerges. It is only such a synthesis that can help to bridge the chasm, heal the splits, and to extend our boundaries as a civilisation and as a species to farther reaches beyond both the divisive worlds of science and spirituality. This expansion of consciousness requires a new perception, as the Mother discovered. And in closing I would like to reproduce portions from the dialogues of the Mother that I have called the Matrimandir Talks, which do not appear in Appendix I of The New Way, since they had not been released by the editor at the time of printing. These portions concern ‘the new perception’, and they were reflections provoked by the difficulties she began to encounter at the outset, when she first disclosed that she had seen the Temple and wished her plan to be implemented. The Mother speaks of the need for a harmonising, all-inclusive awareness based on this new perception, a new poise that alone could serve as the foundation for a new world. She described certain characteristics of the supramental consciousness in this regard, radically different from our mental, separative consciousness. In reviewing these reflections, it is clear that the difficulties that surfaced regarding the Temple were representative for her of the central knot in human awareness, resulting in the acute division we are subjected to as a race wrongly poised, disharmoniously aligned on a cross of off-centeredness.

‘This is what I have learned: the failure of religions is because they were divided – they wanted one to be religious to the exclusion of all other religions; and all forms of human knowledge have failed because they were exclusive; and man has failed because he was exclusive. What the new consciousness wants (and insists upon): no more division. To be able to understand the spiritual extreme and the material extreme and to find…the point of union…where that becomes truly a force.

“Thy will be done” (without any concern about what it is, what that will be – that is, a prior acceptance of whatever may come) is replaced in a strange way…by something that has nothing to do with thought and less and less with vision, something higher which is a sort of perception – a sort of new perception: one knows…A perception…yes, that is total…at once sight, hearing and knowing…a new type of perception.

There was an Aphorism yesterday… [“Perceive always and act in the light of thy increasing perceptions but not those of the reasoning brain only. God speaks to the heart when the brain cannot understand him.”]. But in reading these aphorisms with my latest experiences, I see that Sri Aurobindo knew all this. He had caught hold of that…he was there, and the words that seem strange or not fully comprehensible to even the highest intellectual understanding, have a meaning…For example, precisely in one of the aphorisms I read yesterday there was “perception”, and I remember that when I translated it (some years ago), I said to myself: “Perception…what does he want to say?” Now I understand marvelously. It has nothing to do with our senses.

You know, now when I am put into contact with everything I have said in the past (even though I tried my best)…I have such an impression…Words of the ignorance – everything is based on choice and opposition: that and not that, this and not that, one approves, disapproves. And now that seems so stupid! And so narrow – so narrow. And what one admires in people that one considered saintly (the saints, above all the saints) is refusal: refusal of almost everything, except God (the Mother holds up one finger pointing upward). And everything, everything from the highest – the manner of approaching the Divine – from that to the most material: the functions of the body; all, from the highest to the lowest, it is all the same foolishness: that, but not that; this, but not that; that in contradiction to that; that in opposition to that…All morality, all social rules, all the material organisation of the world based on division. And it seems more and more evident that it is the FIRST thing – the first thing that the superior being (which Sri Aurobindo called the “supramental being”) would want to abolish.

I understand now why he said “supramental” instead of saying “superman” …that being, the basis of its entire existence is different. Instead of being founded on division it is based on union. And man speaks a lot about union, but he has not the slightest idea what it is.’  3 January 1970

(Translated from the French, extracted from L’Agenda de Mere,
Volume XI, Institut de Recherches Evolutives)

Kodaikanal, January 1986